I say: A narrator such as him may be cited in corroboration, and his hadith may be strengthened by other reports. This hadith of his has also come through separate routes. Its first clause was narrated by Aḥmad (5/353), al-Ṭabarānī in al-Awsaṭ (7601), and others, from Buraydah, in similar wording; its chain of transmission is authentic. It is also included in al-Mishkāh (3918).

Aḥmad likewise narrated it (3/32) from Abū Saʿīd al-Khudrī as a marfūʿ report, adding: “And he has the better right to his seat when he returns.” Its chain contains Ismāʿīl ibn Rāfiʿ, who is weak. The meaning of the rest of it is found in the marfūʿ hadith of Abū Masʿūd al-Badrī: “The one most versed in the Book of Allah should lead the people in prayer ... A man must not be led in prayer in his own household or within his sphere of authority, and no one should sit in his place of honor in his home unless he gives permission.” Muslim (2/133–134) and others narrated it. It is included in Ṣaḥīḥ Abī Dāwūd (594–598).

1596 — “When a man stands to pray, Allah turns His Face toward him until he turns away or commits an evil act.”

Ibn Mājah (1/319–320) narrated it through Abū Bakr ibn ʿAyyāsh, from ʿĀṣim, from Abū Wāʾil, from Ḥudhayfah: “He saw Shabath ibn Ribʿī spit in front of himself, so he said: ‘O Shabath, do not spit in front of yourself, for the Messenger of Allah, peace and blessings be upon him, used to forbid that,’ and he said”—then he mentioned it.

Al-Būṣīrī said in his al-Zawāʾid (65/2): “This is an authentic chain of transmission; its narrators are trustworthy.”

I say: Rather, it is only good, due to the well-known criticism concerning Abū Bakr and ʿĀṣim—who is Ibn Abī al-Najūd. Both are narrators whose hadith is good.